Te ��� w w�en ne�t �er we�� t t� n�r ���� ren � ��v��� , exce �t ��m w�� c ���� ren w� ��t c �mes t � ��� w w�t � � �e�rt t �� �s s�un�. �n� ��r ��� ���se w� � ��e �r �u ��t ne�r ��r t �e ��� - � � e�r �n �. Al-Shu’ara ara , ��:��-��
······································· MABDA · English Islam Series · No. �� Sheikh al-Sulami’s �� Hadith on Su�sm ISBN: ���-����-���-��-� ·······································
© ���� Te Royal Aal Al-Bayt Institute for Islamic Tought �� Sa'ed Bino Road, Dabuq
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40 HADITH ON SUFISM Sheikh Abu Abd al-Rahman al-Sulami
№ �� English Islam Series
iv
Contents Translator’s Introduction
1
Imam al-Sakhawi’s Chain of Transmission for the Text
4
Proof that Su �s are the Companions of the Messenger of Allah
6
Te Manner of Fakirs
8
Maintaining Good Conduct Even with Disbelievers Tose Who Give Up All of Teir Wealth Out of Trust in Allah
10
Te Admissibility of Miracles at the Hands of Saints
12 14
Te Use of Noble Manners, Encouragement of Spending, the
Blameworthiness of Hoarding, and Avoiding Questionable Ma ters Te Manner of Believers and Scholars
18 20
Being Satis�ed with the Bare Minimum of Worldly Ma ters and the Reprehensibility of Mingling with the A ffluent
22
Contentment
24
Asking Claimants to Support their Claims
26
Striving to Make One’s Innermost Secret Match One’s Outward Appearance
28
Persistence in Remembrance of Allah, Gratitude, and Patience
30
Te Path of Tose Devoted to Allah Most High
32
Teir Abandonment of this World and Turning Away from it
34
Love of the Needy and Neediness and Te Messenger of Allah’s Wishing for It
36
Teir Leaving Alone that which Does not Concern Tem
38
Concealing their Misfortunes
40
Te States of Uprightness
42
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Wearing Common Clothing
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Proof that Allah has Saints and Abdal on Earth
46
Constant Generosity in Feeding and Presenting a Table Spread
48
Proof that the Upper Hand is that Which is Restrained from Begging
50
Tose Who Worshipped Allah in Secret and Were Rewarded for Such
52
Contentment, Scrupulousness, Compassion Towards Muslims, Being a Good Companion, and Laughing Li tle
54
Choosing Poverty over A ffluence
56
Supporting the Poor Before One’s Family and Dependents
58
Te Permissibility of Speaking through Singularity
60
Sheikhs Personally Serving Visitors and Strangers
62
Adopting Patched Clothing and Wearing It
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Taking a Water Skin During Travels
66
Te Sunnah of Gathering over Food and the Reprehensibility of Eating
Individually
68
Te Permissibility of Speaking about Esoteric Knowledge and Its Reality 70
Avoiding Extravagance with Guests and Serving them what is Available
72
Avoiding Luxury
74
Received Tradition that A tests to Perspicacity
76
A taining the Love of Allah the Exalted by Constantly Serving Him
78
Te Reprehensibility of Amassing Wealth Lest
the Slave Covet this World
80
Te Manner of Judicious People
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Te Permissibility of Listening to Singing
84
Te Permissibility of Dancing
88
Other Books Published by MABDA
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vi
In the Name of Allah, the Compassionate, the Merciful; May Allah bless our Master Muhammad and grant him peace. Translator’s Introduction
Sheikh Abu Abd al-Rahman al-Sulami (���–��� AH) was the undisputed sheikh of Su�sm in Khorasan during his lifetime. He authored ��� volumes on Su�sm and ��� in Hadith, in addition to works in Tafsir and other disciplines. A man who bore the markings of Divine acceptance, he was loved by common men and princes, yet politely declined the extravagant gifs of the later. His works were so popular that swaths of people would gather to listen to his public readings and lectures. Among his works is a compilation of �� hadiths on the subject of Su�smspirituality in Islam with his own 1
chains of transmission returning to the Prophet , his companions, or the generation afer them. Imam alSakhawi (���–��� AH), one of the erudite luminaries of Hadith science, produced a derivative work (known as a takhrij) in which he checked and graded alSulami’s collection. He also provided corroborating transmissions (shawahid). While not all of the hadiths in al-Sulami’s collection are authentic, the principles they demonstrate are, without doubt, central to Su�sm, and, consequently, compliant with the noble Sharia. True Su�sm is the spiritual dimension of Islamic Law. Anything that contradicts the Law is either fraud or misguidance. In addition to the translation of Sheikh al-Sulami’s collection of �� hadiths on Su�sm, brief footnotes gleaned and paraphrased from Imam al-Sakhawi’s derivative textare included in the following work. Translation is interpretation, and, given the cultural, temporal, and linguistic gaps between the original and what is herein presented, interpretation is very much necessary. (In the case of the last entry in the collection in particular, the verses of Arabic poetry are translated 2
artistically metre, rhyme, and beauty are prioritized over accuracy.) Te original Arabic is placed alongside the English not only because there are spiritual and linguistic bene�ts in reading it, but also to allow those with access to scholars to gain a deeper understanding and appreciation of the Sunnah. Mayy Allah Ma Al lah bless this work, guide g uide us, and mostly, mostly, forgive us; ameen. Moustafa Elqabbany November ���� | Muharram ����
3
Imam al-Sakhawi’s Chain of Transmission for the Text
Te
Sheikh of Islam and Master of our Age, Abu alFadl Ahmad ibn Hajar (may Allah have mercy upon him) apprised me, having read with Abu al-Hasan Ali ibn Muhammad ibn Muhammad ibn Abu al-Majd, who said that Abu al-F al-Fath ath Muh Muhammad ammad ibn Abd alRahim ibn al-Nashw informed us with authorization that Abu Muhammad Abd al-Wahhab ibn Dha�r ibn Rawwaj apprised us that al-Ha�dh Abu Tahir Ahmad ibn Muhammad ibn Ahmad al-Sila� apprised us that Abu al-Tayyib Tahir ibn al-Musaddad al-Janazi apprised us that Abu al-Hasan Ali ibn Abd al-Rahman al-Naysabouri apprised us that Abu Abd al-Rahman ibn al-Husayn al-Sulami (may Allah have mercy upon him) apprised us, saying:
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1. Proof that Su�s are the Companions of the Messenger of Allah Muhammad ibn Muhammad ibn Sa’id al-Anmati apprised us that al-Hasan ibn Ali ibn Yahya ibn Sallam told us that Muhammad ibn Ali al-Tirmidhi told us that Sa’id ibn Hatim al-Balkhi told us that Sahl ibn Aslam told us, on the authority of Khallad ibn Muhammad, on the authority of Abu Hamza al-Sukkari, on the authority of Yazid al-Nahwi, on the authority of Ikrima, on the authority of Ibn Abbas A , who said:
Te Messenger of Allah stood before the People of
al-Suff ah� one day, and, seeing their neediness, strain, and the goodness of their hearts, said, “Rejoice, O People of al-Suff ah! Whosoever of my nation remains in the state you are in, content with it, will be among my companions on the Day of Resurrection.”
1 Al-Suff ah was a shaded area at the rear of the mosque in Medina where destitute emigrants, lacking family and wealth, would stay.
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Te Manner of Fakirs
Abu al-Qasim Abd al-Rahman ibn Ahmad ibn Matawayh al-Balkhi apprised us that Fahdi ibn Jasnasfanna told us that Muhammad ibn Isma’il al-Ahmasi told us that Uthman ibn Abd al-Rahman al-Harrani told us that al-Wazi’ ibn Na�’ told us, on the authority of Abu Salama, on the authority of Tawban who said:
Te Messenger of Allah said, “My cistern spans the
distance between Aden and Amman. Its drink is whiter than milk and sweeter than honey. Whoever drinks a single draught from it will never again feel thirsty. Te �rst to arrive at it are the destitute Emigrants.” We asked, “Who are they, O Messenger of Allah?” He said, “Tose of dingy raiment and dusty, unkempt hair, for whom gates are not opened and who are not given pampered women in marriage; those who ful�ll their duties and do not receive their due. Ten people will appear who say, ‘I am so-and-so, son of so-andso’, and I will say, ‘You have altered maters afer me.’”�
1 It was also narrated by: al-Tirmidhi, Ibn Majah, Ahmad, al-Bayhaqi in al-Ba’th , and al-Hakim in al-Mustadrak , who said, “It has a sound chain of narrators, but they [(i.e. Bukhari and Muslim)] did not narrate it.” Muslim narrated it as well in a di ff erent context.
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3. Maintaining Good Conduct Even with Disbelievers Zahir ibn Ahmad al-Faqih apprised us that Ali ibn Muhammad ibn al-Faraj al-Ahwazi told us that Sulayman ibn al-Rabi’ al-Khazzaz told us that Kadih ibn Rahmah told us, on the authority of Abu Umayyah ibn Ya’la, on the authority of Sa’id ibn Abu Sa’id, on the authority of Abu Hurayra who said:
Te Messenger of Allah said: “Allah revealed to
Abraham : ‘You are my beloved friend. Make good your conduct even with disbelievers and you will enter the abodes of the reverent, for I have already decreed that whosoever makes good his conduct, I shall shade him under My throne, se tle him in My sacred enclosure, and bring him nigh unto My proximity.’”
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4. Tose Who Give Up All of Teir Wealth Out of Trust in Allah Abu al-Hasan Muhammad ibn Muhammad ibn al-Hasan ibn al-Harith al-Karazi apprised us that Ali ibn Abd al-Aziz apprised us that Abu Nu’aym al-Fadl ibn Dukayn told us that Hisham ibn Saad told us, on the authority of Zayd ibn Aslam, on the authority of his father, who said:
I heard Umar say, “ Te Messenger of Allah ordered us to give in charity at a time when I had wealth in my possession. I said, ‘If I am going to outstrip Abu Bakr, it will be today. ’ I came with half of my wealth and the Messenger of Allah asked, ‘What did you leave for your family?’ I said, ‘Its equivalent. ’ Abu Bakr then came with everything in his possession, and he [i.e. the Messenger] asked, ‘O Abu Bakr, what did you leave for your family?’ He replied, ‘Allah and His Messenger. ’ I said, ‘I will never vie with you for anything. ’”�
1 It was also narrated by: Abu Dawud, al-Tirmidhi (who said, “ Tis is a good, authentic hadith”), and alHakim in al-Mustadrak (who said afer it, “Tis is an authentic hadith according to Muslim’s criteria, but they did not narrate it.”).
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Te Admissibility
of Miracles at the Hands of Saints
Muhammad ibn Muhammad ibn Ya’qub al-Ha �dh apprised us that Ahmad ibn Abd al-Warith ibn Jarir al-Assal told us in Egypt that al-Harith ibn Miskeen apprised us that Ibn Wahb apprised us that Yahya ibn Ayyub apprised me, on the authority of Ibn Ajlan, on the authority of Na �’, on the authority of Ibn Umar:
Umar dispatched an army and put in charge of it a man known as “Sariya” . Later, while delivering a sermon, Umar began to shout, “O Sariya, the mountain! O Sariya, the mountain!” Ten an emissary from the army arrived and said, “O Commander of the Faithful, we faced our enemy and they defeated us when, all of a sudden, a voice cried out, ‘O Sariya, the mountain!’ , so we backed ourselves against the mountain and Allah the Exalted defeated them.” We said to Umar, “You were yelling it.” Ibn Ajlan said, “Iyas ibn Mu’awiyah ibn Qurra [also] told me [this].” �
1 Al-Bayhaqi also narrated it in Dala’il al-Nubuwwa. Al-Sakhawi said, “ Tis is a good chain of narrators.”
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Te Admissibility
of Miracles at the Hands of Saints (...)
Umar ibn Ahmad ibn Uthman ibn Shahin apprised us that Abdullah ibn Sulayman ibn al-Ash’ath told us that Ayyub ibn Muhammad al-Wazzan told us that Khatab ibn Salama al-Mousili told us that Umar ibn Abu al-Azhar told us, on the authority of Malik ibn Anas, on the authority of Na �’, on the authority of Ibn Umar:
Umar delivered a sermon in Medina one day and said, “O Sariya, the mountain! Whosever places a wolf in charge of a �ock has wronged it.�” Someone noted, “He mentions Sariya while Sariya is in Iraq.” People told Ali , “Did you not hear of the one who said ‘O Sariya’ while delivering a sermon on the pulpit?” He said, “Woe unto you! Leave Umar alone, for he does not get himself into something without geting himself out of it.” Only a short time passed until Sariya arrived and said, “I heard Umar’s voice and then climbed the mountain.”
1 A wolf put in charge of a �ock bears a burden that it cannot be expected to handle, and is therefore oppressed. Te “wolf ” in this context is the enemy army. Umar thus warned Sariya against giving the enemy an easy victory because they would necessarily atack the compromised Muslim army as a wolf a tacks a �ock. Other versions and interpretations exist, and Allah knows best.
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6. Te Use of Noble Manners, Encouragement of Spending, the Blameworthiness of Hoarding, and Avoiding Questionable Maters Ibrahim ibn Ahmad apprised us that Abu al-Tayyib az-Zarrad al-Manbaji told us that Hilal ibn al-Alaa told us that my father told us that Umar ibn Hafs told us that Hawshab and Matar told us, on the authority of al-Hasan, on the authority of Imran ibn Husoyn, who said:
Te
Messenger of Allah grasped the tail of my turban from behind me and then said, “O Imran! Verily, Allah loves spending and hates stinginess, so eat, feed [others], and do not hoard it [i.e. wealth] greedily lest its acquisition become di fficult for you. And realize that Allah loves penetrating vision at the arrival of questionable maters and a perfected mind at the descent of lusts. He loves largesse even if [expressed] through a few dates, and He loves bravery even when killing a serpent.”
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Te Manner of Believers and Scholars
Ahmad ibn Muhammad al-Qahtab al-Tajir apprised us that Muhammad ibn Ahmad ibn Tawban told us that Muhammad ibn Isma’il al-Sa’igh told us that Abu al-Salt al-Harawi told us that Yousuf ibn Atiyya told us, on the authority of Qatada, on the authority of al-Hasan, on the authority of Anas , who said:
Te Messenger of Allah said, “Faith is not through
wishes and embellishments. Rather, it is that which setles in the heart and is rati �ed by action. And knowledge is of two types: knowledge of the tongue and knowledge of the heart. Knowledge of the heart is what is bene�cial whereas knowledge of the tongue is Allah’s argument against the Son of Adam.” �
1 It was also narrated by al-Hakeem al-Tirmidhi (not to be confused with Abu Isa al-Tirmidhi, the famous hadith collector) in Nawadir al-Usool with the Companion’s name omi ted. Al-Sakhawi mentions that its chain of narrators is authentic.
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8. Being Satis�ed with the Bare Minimum of Worldly Maters and the Reprehensibility of Mingling with the A ffluent Ibrahim ibn Ahmad ibn Muhammad al-Buzari apprised us that al-Hasan ibn Sufyan apprised us that Makhlad ibn Muhammad told us that Sa’id ibn Muhammad al-Warraq told us, on the authority of Salih ibn Hassan al-Ansari, on the authority of Urwa, on the authority of Aisha B , who said:
Te Messenger of Allah said, “If you desire to keep
close to me, then let the provision of a rider su ffice you, and beware of mingling with the affluent.”
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9. Contentment Abu al-Abbas Muhammad ibn Ya’qub al-Asamm apprised us that al-Rabi’ ibn Sulayman told us that Asad ibn Musa told us that Abu Bakr al-Dahiri told us that Tawr ibn Yazid told us, on the authority of Khalid ibn Muhajir, on the authority of Ibn Umar A , who said:
Te Messenger of Allah said, “O Son of Adam, you
have what suffices you yet you desire what corrupts you. O Son of Adam, you are neither content with litle nor sated by plenty. If you reach morning sound in body, secure in route and property, and with your day’s supply of food, then may the world be forgoten.�”�
1 i.e. Beyond basic needs, the world is but a digression. 2 A fer indicating the narration’s weakness, al-Sakhawi added, “However, this hadith has corroborating narrations.”
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10. Asking Claimants to Support their Claims Ali ibn al-Fadl ibn Muhammad ibn Aqil apprised us that Muhammad ibn Abdullah ibn Sulayman al-Hadrami apprised us that Muhammad ibn al-Ala told us that Zayd told us that Ibn Lahi’a told us that Khalid ibn Yazid al-Saksaki told us, on the authority of Sa’id ibn Abu Hilal, on the authority of Muhammad ibn Abu al-Jahm, on the authority of al-Harith ibn Malik , that:
He passed by the Messenger of Allah and he asked him, “How are you this morning, O Haritha?” He said, “I woke up truly a believer. ” He said, “Be careful of what you say. Every truth has a reality, so what is the reality of your belief?” He said, “I have become averse to this world. It is if I am witnessing the inhabitants of Paradise visiting one another, and it is as if I am witnessing the inhabitants of the Fire bewailing one another.” He said, “O Haritha, you have known, so adhere. ” He said it three times.
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11. Striving to Make One’s Innermost Secret Match One’s Outward Appearance Abu Amr Muhammad ibn Muhammad ibn Ahmad al-Razi apprised us that Ali ibn Sa’id al-Askari told us that Abbad ibn al-Walid told us that Abu Shayban Kathir ibn Shayban told us that al-Rabi’ ibn Badr told us, on the authority of Rashid ibn Muhammad, who said that Ibn Umar A said:
Te
Messenger of Allah said, “Te most severely punished person on the Day of Resurrection is one in whom people see good while there is no good in him.”
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12. Persistence in Remembrance of Allah, Gratitude, and Patience Abu Amr Muhammad ibn Jaafar ibn Matar apprised us that Adam ibn Musa al-Walahanji told us that Mahmoud ibn Ghaylan told us that al-Mu’ammal told us that Hammad ibn Salama told us, on the authority of Talq ibn Habib, on the authority of Ibn Abbas A , who said:
Te
Messenger of Allah said, “Four maters are such that whoever is given them is given the good of this world and the hereafer: a grateful heart, a tongue busy with remembrance [of Allah], a body patient with trial, and faith in that which Allah has guaranteed. ”�
1 Abu Na’im narrates in Hilyat al-Awliya and in his collection of 40 hadith on Su �sm with a di ff erent fourth item from this narration. Al-Sakhawi said, “It is good.”
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Te Path of Tose Devoted
to Allah Most High Abu al-Hasan Muhammad ibn Abu al-Hasan ibn Mansour apprised us that Ishaq ibn Abu Hassan al-Anmati told us that Muhammad ibn Ali ibn alHasan ibn Shaqiq told us that Ibrahim ibn al-Ash’ath told us that Fudayl ibn Iyad told us, on the authority of Hisham, on the authority of al-Hasan, on the authority of Imran ibn Husoyn , who said:
Te
Messenger of Allah said, “Whoever devotes himself to Allah, Allah spares him every burden and provides for him from whence he did not suspect; but whoever devotes himself to this world, Allah consigns him to it.”
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14. Teir Abandonment of this World and Turning Away from It Ali ibn Abd al-Hamid al-Ghada’iri apprised us that Abdullah ibn Mu’awiya al-Jumahi told us that Tabit ibn Yazid told us, on the authority of Hilal ibn Khabbab, on the authority of Ikrima, on the authority of Ibn Abbas A that:
Umar ibn al-Khatab entered upon the Messenger of Allah while he was on a straw mat that had marked up his side. [Umar] said, “O Messenger of Allah, if you would only make use of a �ner sheet?” He [i.e. the Messenger] said, “What has this world to do with me?”or “What do I have to do with this world?”“My likeness in this world is but like a rider who traveled during a hot day until he reached a tree, and, having taken shade under it for a period of time, departed and abandoned it. ”�
1 It was also narrated by: Bukhari, Muslim, Tirmidhi, Ibn Hibban in his Sahih and al-Hakim in al-Mustadrak.
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15. Love of the Needy and Neediness and Te Messenger of Allah’s Wishing for it Al-Husayn ibn Ali al-Tamimi apprised us that Abu Quraysh Muhammad ibn Jumu’a told us that Abu Sa’id al-Ashajj told us that Abu Khalid al-Ahmar told us, on the authority of Yazid ibn Sinan, on the authority of Ibn al-Mubarak, on the authority of Ata ibn Abu Rabah, on the authority of Abu Sa’id al-Khudri who said:
I love the needy, for I truly heard the Messenger of Allah say: “O Allah, endow me with life in neediness, cause me to die in neediness, and gather me� among the crowds of the needy. ”�
1 i.e. On Judgment Day. 2 It was also narrated by al-Hakim in al-Mustadrak who said, “It has an authentic chain of narrators but they did not narrate it.”
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16. Teir Leaving Alone that which Does not Concern Tem Abu al-Husayn al-A tar al-Ha�dh apprised us in Baghdad that Muhammad ibn Muhammad ibn Sulayman told us that Ziyad ibn Barawayh al-Qasri told us that Yahya ibn al-Mutawakkil al-Basri told us that Yayha ibn Abu Unaysa told us, on the authority of al-Zuhri, on the authority of Ali ibn alHusayn, on the authority of al-Harith ibn Hisham, on the authority of Ali ibn Abu Talib who said:
Te Messenger of Allah said, “Part of one’s being a
good Muslim is leaving that which does not concern him. ”�
1 Tis chain of narrators is weak but other established narrations exist for this wording. Al-Sakhawi said, “Tis is one of four hadiths around which Islam revolves, as Abu Dawud al-Sijistani mentioned.”
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17. Concealing their Misfortunes Abu Ali Hamid ibn Muhammad ar-Rafa apprised us that Muhammad ibn Salih told us that Abdullah ibn Abd al-Aziz told us that my father told me, on the authority of Na �’, on the authority of Ibn Umar A who said:
Te
Messenger of Allah said, “Truly, concealing misfortunes is one of the treasures of piety. ”�
1 A fer mentioning various narrations for this hadith, al-Sakhawi says, “ Tey are mutually corroborative.”
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Te States of Uprightness
Muhammad ibn Abdullah ibn Ibrahim ibn Abla apprised us that Ibrahim ibn Ali told us that Yayha ibn Yahya told us that Abd al-Rahman ibn Abu al-Zinad, on the authority of his father, on the authority of Urwa who said:
Sufyan ibn Abdullah al-Taqa� said to the Prophet , “Tell me something of Islam that I cannot ask of an yone else.” He said, “Say, ‘I believe in Allah’, then remain upright. ”�
1 It was also narrated by Muslim and al-Nasa’i.
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19. Wearing Common Clothing Muhammad ibn Ahmad ibn Hamdan, Abu Bakr Muhammad ibn Abdullah ibn Quraysh, and a group apprised us saying that al-Hasan ibn Sufyan apprised us that Ibn Abu al-Hawari told us that Abu al-Faqir Abd al-Aziz ibn Umayr (a resident of Damascus originally from Khorasan) told us that Zayd ibn Abu al-Zarqa told us that Jaafar ibn Burqan told us, on the authority of Maymun ibn Mahran, on the authority of Yazid ibn al-Asamm, on the authority of Umar , who said:
Te
Prophet looked at Mus’ab ibn Umayr as he approached while wearing rawhide from a ram wrapped around his waist. Te Prophet said, “Look at the one in whose heart Allah has se tled�. I saw him with parents who fed him the �nest food and drink, and I truly saw him wearing an out �t that he boughtor that was boughtfor 200 dirhams, but the love of Allah and the love of His Messenger led him to what you see. ”�
1 In another narration, it states, “Look at the one whose heart has been illumined by Allah.” 2 Al-Sakhawi said, “It’s narrators are well-known.” He then mentioned corroborating narrations.
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20. Proof that Allah has Saints and Abdal on Earth �
Muhammad ibn Jaafar ibn Matar told us that Ahmad ibn Isa ibn Haroun told us that Amr ibn Yahya told us that al-Ala ibn Zaydal told us, on the authority of Anas :
On the authority of the Prophet , who said, “Te Abdal of my nation are 40 men: 22 in the region of Greater Syria and 18 in Iraq. Whenever one of them dies, Allah substitutes another in his place. When the mater [of Judgment Day] arrives, they [i.e. their souls] will be collected. ” �
1 Te Abdal (literally, “substitutes”) are a group of 40 saints. Every time one of them passes away, he is replaced with another. 2 Al-Sakhawi notes, “Ibn al-Jawzi mentions it in his collection of fabrications.” He then mentions Ibn Hib ban’s statement about al-Ala (the narrator), “He narrated a fabricated version on the authority of Anas. It is not permissible to mention it other than out of astonishment.”
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21. Constant Generosity in Feeding and Presenting a Table Spread Muhammad ibn Ahmad ibn Hamdan apprised us that al-Hasan ibn Sufyan told us that Ibrahim ibn Sa’id told us that Abu Nu’aym told us that Mindal told us, on the authority of Abdullah ibn Yasar (the freeman of Aisha bin Talha), on the authority of Aisha, the Mother of Believers A who said:
Te
Messenger of Allah said, “Te angels remain praying for one of you as long as his table is spread out.”�
1 i.e. To feed others.
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22. Proof that the Upper Hand is that Which is Restrained from Begging Muhammad ibn Muhammad ibn Ahmad ibn Ishaq al-Ha�dh apprised us that Salih ibn Muhammad ibn Younus told us that al-Husayn ibn Abd al-Rahman al-Khorasani told us that Muhammad ibn Yousuf told us that Musa ibn Tariq told us, on the authority of Musa ibn Uqba, on the authority of Abdullah ibn Dinar, on the authority of Ibn Umar B who said:
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Messenger of Allah said, “Te upper hand is the one that is restrained and the lower hand is the one that begs.”
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23. Tose Who Worshipped Allah in Secret and Were Rewarded for Such Muhammad ibn Jaafar ibn Matar apprised us that Humayd ibn Ali al-Qaysi (known as “Zawj Ghanaj”) told us that Hudba ibn Khalid told us that Hammad ibn Salama told us, on the authority of Tabit, on the authority of Anas , who said:
Te
Messenger of Allah said, “On the Day of Resurrection, Allah will send forth a people dressed in green garments with green wings who will descend upon the walls of Paradise. Te keepers of Paradise will ask them, ‘Who are you? Did you not witness [the trial of] accountability? Did you not witness the standing before Allah?’ Tey will say, ‘No, we are a people who worshipped Allah privately, and He wanted to admit us into Paradise privately. ’”�
1 Al-Sakhawi quotes al-Hakim’s statement regarding Zawj Ghanaj (the narrator) saying, “He is an evil liar.” Ibn Hibban says about him, “We realized assuming it was unintentionalthat he had no idea what he was saying.”
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24. Contentment, Scrupulousness, Compassion Towards Muslims, Being a Good Companion, and Laughing Litle Muhammad ibn Zayd ibn Muhammad apprised us that Ahmad ibn al-Abbas ibn Hazm told us that Muhammad ibn Isma’il told us that al-Muharibi told us, on the authority of Abu Raja al-Khorasani, on the authority of Burd ibn Sinan, on the authority of Makhool, on the authority of Wathila ibn al-Asqa’, on the authority of Abu Hurayra who said:
Te Messenger of Allah told me: “O Abu Hurayra,
be scrupulous and you will be the most devoted of people; be content and you will be the most grateful of people; love for people what you love for yourself and you will be a believer; be a good companion to those in your company and you will be a Muslim; and decrease laughter, for truly, a lot of laughter kills the heart.”�
1 Ibn Majah related it with a good chain of narrators.
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25. Choosing Poverty over A ffluence Sulayman ibn Muhammad ibn Najiya al-Madini apprised us that Abu Amr Ahmad ibn al-Mubarak al-Mustamili told us that Abu Khalid al-Farra told us that Abdullah ibn al-Mubarak told us, on the authority of Yahya ibn Ayyub, on the authority of Abaydullah ibn Zahr, on the authority of Ali ibn Yazid, on the authority of al-Qasim, on the authority of Abu Umama who said:
Te
Messenger of Allah said, “My lord off ered to turn the riverbed of Mecca into gold for me, so I said, ‘No, my lord! Rather, let me eat my �ll one day and go hungry the next so that when I am hungry, I might humble myself before You, and when I am full, I might praise You and mention You in remembrance. ’”
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26. Supporting the Poor Before One’s Family and Dependents Muhammad ibn Nasr ibn Ashkib al-Zaafarani al-Bukhari apprised us that Hamid ibn Sahl told us that Ibn Abu Umar told us that Sufyan told us, on the authority of Ata ibn al-Sa’ib, on the authority of his father, on the authority of Ali :
Te
Messenger of Allah told Fatima, “I will not give you and leave the People of al-Suff ah with their bellies wrenching in hunger. ” Isma’il ibn Ahmad al-Jurjani apprised us that Muhammad ibn al-Hasan ibn Qutayba al-Askalani apprised us that Hamid ibn Yahya told us that Sufyan told us the same. �
1 It was also narrated by Imam Ahmad. Al-Sakhawi said, “Its chain of narrtors is authentic.”
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27. Te Permissibility of Speaking through Singularity
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Muhammad ibn al-Hasan ibn Isma’il al-Siraj apprised us that Muhammad ibn Abdullah ibn Sulayman al-Hadrami Mutayyan told us that Ali ibn Mundhir told us that Ibn Fudayl told us that my father told us, on the authority of Na �’, on the authority of Ibn Umar B who said:
When the Messenger of Allah passed away, Abu Bakr appeared and climbed the pulpit. He then praised Allah, glori �ed Him, and said, “If Muhammad was your god that you worship, then your god has died. However, if your god is the One in the Heavens, then your god is living and does not die.” He then recited, “ Muhammad is only a messenger; messengers have passed away before him.” � �
1 Singularity (Ar. ta f id) is an intense awareness of the Oneness of Allah. 2 Aal Imran , 3:144. 3 Al-Bazzar also narrated it. Al-Sakhawi said, “It is authentic.”
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28. Sheikhs Personally Serving Visitors and Strangers Abu al-Abbas al-Asamm apprised us that Helal ibn al-Alaa al-Raqqi told us; Abdullah ibn Muhammad ibn Ali ibn Ziyad also apprised us that Muhammad ibn Hamdoun told us that Hilal ibn al-Alaa told us that my father told us that Talha ibn Zayd told us that al-Awza’i told us, on the authority of Yahya ibn Abu Kathir, on the authority of Abu Salama, on the authority of Abu Qatada, who said:
Te
Negus’ delegation came to the Prophet and he took up serving them. His companions told him, “We will spare you that.” He said, “Truly, they were honourable to my companions, and I want to repay them.” Ahmad ibn Ali al-Muqri apprised us that Hilal told us something similar. �
1 Al-Sakhawi says, “Al-Nasa’i said, ‘I witnessed false hadiths by al-Ala.’ Ibn Hibban said, ‘It is not permissible to cite him.’ His teacher was very weak, and was even accused of fabrication.”
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29. Adopting Patched Clothing and Wearing It Ali ibn Bundar ibn al-Husayn al-Su� apprised us that Muhammad ibn Ali ibn Sa’id al-Markab told us that Muhammad ibn Abdullah al-Mukharrimi told us that Muhammad ibn Hafs told us that Warqa told us, on the authority of Abu Ishaq, on the authority of Yahya, on the authority of Umm al-Husoyn, who said:
I was in Aisha’s A residence while she was patching a tunic of hers with variously-coloured patches: some white, some black, and some other than that. Te Prophet entered and said, “What is this, O Aisha?” She said, “A tunic of mine that I am patching.” He said, “Well done. Do not abandon a garment until you have patched it, for there is nothing new to someone who does not have anything shabby.”�
1 Al-Sakhawi said, “Its narrators are reliable.”
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30. Taking a Water Skin During Travels
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Yusuf ibn Ya’qub ibn Ibrahim al-Abhari apprised us that Muhammad ibn Abd al-Rahman ibn Asad al-Qadi told us that Asad ibn Muhammad told us, that Abu Jaber told us that Sa’id ibn Yazid told us, on the authority of Jaafar ibn Muhammad, on the authority of his father, on the authority of his grandfather, on the authority of his father, on the authority of his grandfather, who said:
Te Prophet lef to a distant, open area, so I took a
water skin and followed him. He [(i.e. the narrator)] mentioned the hadith.
1 i.e. Taking water with one during travel in order to clean oneself afer answering the call of nature.
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31. Te Sunnah of Gathering over Food and the Reprehensibility of Eating Individually Isma’il ibn Ahmad al-Jurjani apprised us that Muhammad ibn al-Hasan ibn Qutayba apprised us that Ahmad ibn abd al-Aziz al-Wasiti told us that al Walid ibn Muslim told us that Wahshi ibn Harb ibn Wahshi told us, on the authority of his father, on the authority of his grandfather, that:
A man said, “O Messenger of Allah, truly we eat but do not feel full.” He said, “Perhaps you split up when eating. Gather over it and mention the name of Allah and you will be blessed therein.”�
1 It was also narrated by Abu Dawud, and Ibn Majah, as well as al-Hakim and Ibn Hibban in their Sahih collections.
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32. Te Permissibility of Spea Speaking king about Esoteric Knowledge and Its Reality Hamed ibn Abdullah al-Harawi apprised us that Nasr ibn Muhammad ibn al-Harith al-Buzjani told us that Abd al-Salam ibn Saleh told us that Sufyan ibn Uyayna told us, on the authority of Ibn Jurayj, on the authority of Ata, on the authority of Abu Hurayra :
Te Messenger of Allah said, sa id, “T “ Truly, some knowledge
is like a concealed form: no one knows it except for those with knowledge of Allah and, when they speak of it, no one disapproves of it except for those heedless of Allah the Exalted.” �
1 Abd al-Salam ibn Saleh is Abu al-Salt al-Ha al-Harawi, rawi, who is very weak weak according according to the majority of scholars. Al-Hakim said, “ Te Imam of Hadith, Yahya ibn Ma’in, a tested to his worthiness.”
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33. Avoiding Extravagance with Guests and Serving them What is Available Muhammad ibn Muhammad ibn Ya’qub al-Ha �dh apprised us that Muhammad ibn Sa’id ibn Imran told us that Ahmad ibn Abdullah ibn Zeyad al-Iyadi told us that Musa ibn Muhammad al-Sukkari told us that Baqiyya ibn al-Walid said that Isma’il ibn Yahya al-Taymi told us, on the authority of Mis’ar, on the authority of Amr ibn Murra, on the authority of Abu al-Bakhtari, who said:
We visited Salman al-Farisi in al-Mada’in. He brought us bread and �sh and said, “Eat. Te Messenger of Allah disallowed extravagance, and were it not for this, I would have certainly made extravagant preparations for you. ”�
1 Al-Hakim narrates a similar hadith in al-Mustadrak and said, “It has an authentic chain of narrators but they did not narrate it.”
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34. Avoiding Luxury Muhammad ibn Muhammad ibn Ya’qub al-Ha�dh apprised us that Sa’id ibn Abd al-Aziz told us that Ibn Musaff a told us that Baqiyya told us that al-Sari ibn Yan’um told us, on the authority of Murayh ibn Masrouq al-Hawzani, on the authority of Muadh ibn Jabal :
When the Prophet sent him to Yemen, he said, “Beware of luxury, for the slaves of Allah are not men of luxury. ”�
1 Abu Na’im narrates this in his collection of 40 hadith on Su �sm, and al-Sakhawi authenticated his narrators.
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35. Received Tradition that A tests to Perspicacity Ahmad ibn Ali al-Razi apprised us that Muhammed ibn Ahmad ibn al-Sakan told us that Musa ibn Dawud told us that Muhammad ibn Kathir al-Ku � told us that Amr ibn Qays told us, on the authority of Atiyya, on the authority of Abu Sa’id who said:
Te Messenger of Allah said, “Be wary of the per-
spicacity of a believer, for truly, he sees with the light of Allah the Exalted. ”�
1 A fer mentioning various narrations for this hadith, al-Sakhawi says, “ Tese narrations strengthen each other. ”
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36. A taining the Love of Allah the Exalted by Constantly Serving Him Ahmad ibn Muhammad ibn Abdous al-Tara’i� apprised us that Uthman ibn Sa’id al-Darimi told us that Sa’id ibn Abu Maryam told us that Yahya ibn Ayoub told us that Ibn Zahr apprised us, on the authority of Ali ibn Yazid, on the authority of al-Qasim, on the authority of Abu Umama :
Te
Messenger of Allah said: “Allah said, ‘ Te slave continues to draw closer to me by supererogatory works until I love him. When I love him, I am his hearing with which he hears, his sight with which he sees, his tongue with which he speaks, and his heart with which he comprehends. If he then invokes Me, I will respond to him, and if he asks of Me, I will bestow upon him. ’”�
1 It was also narrated by al-Bukhari.
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37. Te Reprehensibility of Amassing Wealth Lest the Slave Covet this World Abu Amr ibn Matar apprised us that Abu Khalifa told us that al-Ramadi told us that Ibn Uyayna told us, on the authority of al-A’mash, on the authority of Shammar ibn Atiyya, on the authority of al-Mughira ibn Saad ibn al-Akhram, on the authority of his father, on the authority of Abdullah who said:
Te
Messenger of Allah said, “Do not become pre-occupied with earnings lest you covet this world. �” �
1 A more literal translation would be, “Do not acquire pastoral lands…” Te Arabic word day’ah , while literally referring to pastoral lands and agriculture, can also refer to any means of earning a living. Te upshot of the hadith is that one should not become pre-occupied with earning a living, not that one should abandon earning a living altogether if it entails begging or depending on others, both of which are ignoble for able-bodied young men. 2 It was also narrated by Ibn Hibban in his Sahih and al-Tirmidhi who said, “It is a good [hadith].”
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38.
Te Manner of Judicious People
Abdullah ibn Muhammad ibn Ali apprised us that Ali ibn Sa’id al-Askari told us that Ahmad ibn Yahya ibn Malik al-Sousi told us that Dawud ibn al-Muhabbar told us that Abbad ibn Kathir told us, on the authority of Abdullah ibn Dinar, on the authority of Abdullah ibn Umar, who said:
Te Messenger of Allah said, “Te judicious person
is one who understands what Allah requires of him.”�
1 Al-Sakhawi says regarding Dawud, “He is rejected.”
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39. Te Permissibility of Listening to Singing Muhammad ibn Muhammad ibn Ya’qoub al-Ha�dh apprised us that Muhammad ibn Abdullah ibn Yousuf al-Harawi told us in Damscus that Sa’id ibn Muhammad ibn Zurayq al-Ras’ani told us that Abd al-Aziz al-Uwaysi told us that Ibrahim ibn Saad told us, on the authority of Muhammad ibn Ishaq, on the authority of Uthman ibn Urwa, on the authority of his father:
On the authority of Aisha, who said, “ Te Messenger of Allah came over during the Days of Tashriq � when I had two of Abdullah ibn Salam’s girls with me, striking their tambourines and singing. When the Messenger of Allah entered, I said, ‘Stop.’ Te Messenger of Allah withdrew to a bed, lay down on his side, and covered himself with his garment. I said, ‘Today, singing will most certainly be made permissible or forbidden.’” She said, “I indicated to them to commence.” She said, “So they commenced, and by Allah, I did not forget this: Abu Bakr enteredand he was a marching man (by which he � meant stern)saying, ‘Are the �utes of Satan in the 1 i.e. Te three days following Eid al-Adha. 2 i.e. Te narrator.
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house of the Messenger of Allah ?’ Te Messenger of Allah then uncovered his head and said, ‘O Abu Bakr, every people have a holiday, and this is during the days of our holiday.’”�
1 Al-Sakhawi said, “Similar narrations exist in the two Sahih collections.”
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Te Permissibility of Dancing
Abu al-Abbas Ahmad ibn Sa’id al-Maadani apprised us in Merv that Muhammad ibn Sa’id al-Mirwazi told us that al-Tuqu � told us that Abdullah ibn Amr al-Warraq told us that al-Hasan ibn Ali ibn Mansour told us that Ghiyath al-Basri told us, on the authority of Ibrahim ibn Muhammad al-Sha �’i:
Sa’id ibn al-Musayyib passed through some of the alleys of Mecca when he heard al-Akhdar al-Jaddi singing in the home of al-As ibn Wael: Sweet musk poured forth f om deep within Na’man� When, with perfumed dames, Zaynab walked its streets. But when she saw Numayri’s caravan, She dodged him, as the ladies feared they’d meet!
He� said, “He� tapped his foot against the ground for a period of time and said, ‘It is this that delights the hearing.’ Tey opined that the poetry was by Sa’id.” � 1 Na’man is the proper name of a place in the Hijaz region of Western Arabia. 2 i.e. Te narrator. 3 i.e. Sa’id ibn al-Musayyib. 4 Another hadith related to the permissibility of dancing is that which Muslim narrated regarding the Abyssinians.
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Tis
book is complete. Praise is due to Allah, a praise that He rightfully deserves. May His blessings be upon the Best of His Creation, his family, and companions; and may He whelm multitudinous greetings of peace upon them. And Allah is sufficient for us; an excellent Guardian is He!
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OTHER BOOKS PUBLISHED BY MABDA
Islam Series 1. T he Amman Message 2008 2. Forty Hadith on Divine Mercy 2009 3. Jihad and the Islamic Law of War 2009 4. Te Holy Qur’an and the Environment 2010 5. Islam and Peace 2012 6. Reason and Rationality in the Qur’an 2012 7. Te Concept of Faith in Islam 2012 8. Warfare in the Qur’an 2012 9. Condemning Terrorism 2012 10. Te Qur’an and Combat by Imam Mahmoud Muhammad Shaltut 2012
11. What is Islam, and Why? 2012 12. How to Integrate the Remembrance of God into Teaching 2012 13. On Invoking the Divine Name ‘Allah’ 2012 14. True Islam 2006 15. War and Peace in Islam: Te Uses and Abuses of Jihad 2013 16. Te Project of a Viable and Sustainable Modern Islamic State 2013 17. Te Red Sulphur and the Greatest Elixir on the Knowledge of the Secrets of Wayfaring to the King of Kings 2015 18. 40 Hadith on su �sm by Abu Abd al-Rahman al-Sulami 2016 92
Interfaith Series 1. 2. 3. 4. 5. 6.
A Common Word Between Us and You 2009 Body Count 2009 Address to H.H. Pope Benedict XVI 2010 Islam, Christianity and the Environment 2011 Te First UN World Interfaith Harmony Week 2011 A Common Word Between Us and You (5-Year Anniversary Edition) 2012 19. Common Ground Between Islam and Buddhism 2011
Jordan Series 1. Address to the Jordanian Scholars Association 2012 2. Twenty Years of Historic Religious Initiatives based in the Hashemite Kingdom of Jordan by H.R.H. Prince Ghazi bin Muhammad bin Talal and many, many f iends, 1993-2013 2013 3. Searching for Consensus 2013 4. Te Challenges Facing Arab Christians Today 2013
Jerusalem Series 1. Why Should Muslims Visit al-Masjid al-Aqsa? 2012 2. On the Israeli Demand for Recognition of a ‘Jewish State’ 2012 3. Keys to Jerusalem 2010
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